Dzi bead is a bead stone of mysterious origin worn as part of a necklace and sometimes as a bracelet. In several Asian cultures, including that of Tibet, the bead is considered to provide positive spiritual benefit. These beads are generally prized as protective amulets and are sometimes ground up into a powder to be used in traditional Tibetan medicine. Beads subject to this process have small "dig marks" where a portion of the bead has been scraped or shaved away to be ground into the medicine.
Beads that are broken are believed to have a diluted benefit, because they have taken the brunt of the force that it is assumed would have otherwise impacted the wearer.
The most highly prized dzi beads are made of natural agate and were apparently manufactured in ancient times by an unknown people. There are also new dzi which gain popularity amongst Tibetans.
Origin
Dzi stones may have made their first appearance between 2000 BC to 1000 BC, in ancient Tibet: a few hundred thousand were supposedly brought back by Tibetan soldiers from Persia or ancient Tajikistan during a raid.Fear of the “evil eye” was taken very seriously by these people, so whoever made the dzi created talismans with “eyes” on them as a “fight fire with fire” form of protection. Dzi were crafted by an unknown people using agate as the base stone and then fabricated with lines and circles using unique ancient methods like darkening with plant sugars and heat as well as bleaching and white line etching with ancient natron while certain parts must have been left out by using either grease, clay, wax or similar - the actual ancient alchemic process can only be assumed. In this way the ancients created the patterns by first bleaching the agate and then darkening the patterns onto the bead raws. Subsequently the lighter pattern would be etched onto the bead. After this the hole would be drilled, which was arduous work with a bow drill during ancient times.
There are certain facts that speak for the heating/bleaching process having taken place at a high altitude or in some sort of ancient vacuum chamber; otherwise the smoothness and the absence of cracks in the agate cannot be explained. Modern bead makers can now manufacture very good agate dzi stones with modern methods such as lasering and modern sugars and chemicals as well as vacuum chambers, but the techniques and methods used by ancient craftsmen still are not completely understood.[1]
While the origin surrounding dzi beads is quite uncertain, it is socially accepted today that they are called "Tibetan beads" just like "Tibetan coral" which also came to Tibet from elsewhere. Tibetans cherish these beads and made them hereditary gems. In this way they survived many thousands of years, being worn by hundreds of individual people. Dzi are found primarily in Tibet, but also in neighbouring Bhutan, Nepal, Ladakh and Sikkim.
Sometimes shepherds and farmers pick them up in the grasslands or while cultivating fields, and because some dzi are found in the earth, some Tibetans don't conceive of them as man-made. One reason the beads may be found near the surface in places such as freshly tilled fields, for example, may be because ancient monks were burned in funeral pyres (wearing the beads), and long after the remains were gone the beads remained, and were found at later dates. This however is unlikely, because only high monks were cremated and people collected the ashes, bone fragments and "dzi" and the spiritual tradition would have led them to look especially for any naturally formed jelly-like gems believed to be sometimes found within the ashes of an enlightened being. The ashes are then mixed with clay and formed into clay statuettes (Tsa-tsas).
Another more plausible reason to find the beads in soil might be that the beads were lost in times when the stringing cords weren't as durable as they are today. Most dzi don't have a large enough hole for a thick leather string to pass through. Before silk was widely available, the stringing material would have been plant fibers that easily broke.
Since knowledge of the bead is derived from several differing oral traditions, the beads have provoked controversy concerning their source, their method of manufacture and even their precise definition. In Tibetan culture these beads are believed to attract local protectors, dharmapalas or deities or maybe beneficial ghosts, ancestors or even bodhisattvas. Because of this, dzi beads are always treated with respect.[2]. As Kelsang Gyatso says:
Though there are some worldly deities who are friendly towards Buddhism and who try to help practitioners, they are not real Dharma Protectors. Such worldly deities are able to increase the external wealth of practitioners and help them to succeed in their worldly activities, but they do not have the wisdom or the power to protect the development of Dharma within a practitioner's mind.
[edit]New Dzi
Due to the unknown origin of these beads and the high demand for them, there has been unquestionable reproduction of ancient dzi beads in Asia. The first (and best) replica dzi beads came from Taiwan during the 1990s. China has also produced some good quality new dzi beads over the last three years.[when?] However, the number of dzi that would be accepted as beautiful by the Tibetan community is still very small. The few nice ones are therefore still collectible items much sought after.[citation needed]
A nice dzi must be good quality agate, and the cutting, drilling and decorating takes many days. Some of the very well-made new dzi are accepted by Tibetans because it is safe to wear them in public and they look just like ancient dzi. Some[who?] claim the new dzi work as well as the old ones. Others claim that the protective energies of ancient dzi can move into a new dzi, if the stone is of the same quality or better and the two beads are kept together or binding rituals are performed.
Dzi are also popular with other Asians in China, Taiwan, Thailand and Singapore. The genuine ancient dzi have become unaffordable to most Tibetans except for those who have owned them for generations. Some of the new dzi have become collectibles themselves, and their price is increasing at a fast rate. It is as true today as it was in ancient days, that only a handful of people know how to manufacture superior beads. Less than a dozen people are manufacturing stunningly beautiful beads; not much is known about who they are, or where their workshops are.
Most new dzi that appear on auction sites are created in a non-traditional way, using modern chemicals on highly drum-polished and machine-carved beads from inferior and non-traditional materials. So called "Dragon skin" with cracked surface is the sign of a useless, worthless bead. These beads have been heated until the surface of the bead has cracked. Dragon veins are another attempt to fake aging and are not desirable. The yellowish marks called "dragon veins" are caused by chemicals used on the white etched marks. This is used to make the beads seem old, and imitate blood spots on superficial examination (as for example, in the photos of an online shop or auction). These beads are targeted at mainland China buyers.
Simulated weathering marks are however a good sign,[says who?] if they are natural looking and are well made, as in the late 1990s "new" dzi beads from Taiwan. These beads have nice, irregular and soft-edged round weathering marks,[says who?] which suggest that the beads have been repeatedly run through a roller, then rolled, sandblasted and polished several times by hand. They are hardly distinguishable from ancient beads, and have themselves become collectible items since the original workshop has closed down. One way of creating a near perfect dzi bead, is to take an undecorated "ancient" agate bead that already has all the weathering marks and waxy appearance or even blood spots, and then to carefully bring the Tibetan dzi pattern on to it. Many of these beads are from Yemen and Africa, since the shape and type of ancient (Bactrian-Afghan) agate is often identical to Tibetan dzi beads.The location of the the ancient agate mines remains a mystery, but it is thought((By whom}} to be in Bactria or Afghanistan.
Many new beads (with some exceptions) don't have any of the mystic aura and waxy appearance of the ancient ones; however, it is said[by whom?] that taking them to be blessed by aLama, a Guru, taking them to pilgrimages and initiations, to holy places, stupas and shrines and reciting mantras as well as taking religious vows with them will give the new dzi a similar power to the ancient ones; it just takes some more time and effort. On the other hand, the new dzi also do not carry any of the absorbed bad karma of the previous owners, which is a good point. To rid the stone of any bad energy (the motivation during creation and sale of the dzi can be bad or even criminal), submerge the dzi in saltwater for some hours and then take some incense and fan it over the dzi. The dzi should be treated with respect from that time on. When one engages in any inpure activity, it should be taken off. Some people include sex as such an activity. Sun basking and herbal smudging is also said to purify the beads. Spirit aroma offering and recitation of Cintamani dharani maybe helpful in charging the bead as well.
[edit]Mock Dzi
Mock dzi are created from materials other than agate or chalcedony. They can be from glass, resin, lampwork, wood, plastic, metal, or non-traditional etched stones. They have a long history, some dating back a couple of hundred years. The older mock dzi have some collectible value. Some of the resin mock dzi have a filling of lead to add weight. Some people would also call the machine-carved and -drilled, highly polished new dzi " mock dzi". These are available for less than 2,00 Dollars and they are obviously mass produced items. They are often sold by the strand. The etching on those cheap beads has been done very quickly, and the decorations do not penetrate into the inner core of the bead. These are often called fake dzi and they are targeted at Mainland Chinese customers as lucky feng shui charms.
[edit]Value
Market value for ancient beads can easily reach into hundreds of thousands of US Dollars - especially for beads with more "eyes". Tiny red cinnabar spots caused by iron inclusion in the agate also increase the value. New true etched agate Dzi are also highly prized as long as they are well made, contain the traditional patterns and are made from genuine agate without "dragon skin" or "dragon veins" but have nice contrast, clean - clear look & splendour and nicely simulated abbrasion signs at the drill holes (these abbrasions should slope upward, simulating thousands of years of thread abbrasion). New dzi prices range from about 10 US Dollars to two hundred US Dollars for the very best, depending on quality and splendour. Because of the high value placed on them, Tibetans would typically only part with an authentic pure Dzi bead under very extreme circumstances. These extreme circumstances may include, theft, confiscation by banks and government or even murder.As a result, many Tibetans have started wearing reproduction dzi in open public, out of fear of theft and robbery. If a history of an ancient dzi cannot be known, one should not buy it - it may be bad luck. There are certain other criteria why ancient dzi can be bad, such as being broken in half,taken from a dead body, having the dzi's eyes destroyed or defaced, being stolen or obtained through deception, murder and other violent means.
[edit]Similar Beads
Similar to the dzi beads are the so called Chung Dzi[4] which have been imported to Tibet since ancient times. These can be plain, natural banded[5] agate beads, or etched beads (often black and white striped etched patterns). Some are carnelians or black agate with thin white etching patterns resembling the back of turtle.This is an ancient pattern that dates back to the era of the Harappan Indus culture.
Many of these beads where recovered in Taxila and southern Mesopotamia.Another type of dzi is called Luk Mik (goat eye) - it is a naturally formed single eyed coin shaped[3] Agate bead.Luk Mik are the preferred dzi for travelling in Tibet.Chung dzi are believed to embody similar properties as real "eyed" dzi but should not be confused with pure 'eyed dzi' beads (they often cost much less than eyed pure dzi). Another bead that is very similar to dzi are the antique Pyuand Phumtek beads of Burma. They share some of the dzi bead patterns, but instead of agate, the Phumtek are generally made from petrified opalized palm wood while Pyu beads are often made of red or orange carnelian with some thin white line alkali etching. Ancient Roman agate beads as well as etched Bactrian, Middle Eastern, Chinese, Afghan,Yemeni,[6] and Indian agate & carnelian beads made their way into Tibet. All these are considered chung dzi by Tibetans (in Tibetan, "chung" means ordinary or common). They are less valuable then pure eyed dzi, yet they are highly treasured amongst Tibetans and also considered a variety of dzi.
The evil eye is a look that is believed by many cultures to be able to cause injury or bad luck for the person at whom it is directed for reasons of envy or dislike. The term also refers to the power attributed to certain persons of inflicting injury or bad luck by such an envious or ill-wishing look.
The "evil eye" is also known as ʿayn al-ḥasūd (عين الحسود)" and "mal de ojo."[1]
The idea expressed by the term causes many cultures to pursue protective measures against it. The concept and its significance vary widely among different cultures, primarily the Middle East. The idea appears several times in translations (Tirgumim) of the Old Testament.[2] It was a widely extended belief between many Mediterranean tribes and cultures: It started in Classical Greece and later passed to ancient Rome.
Forms of belief
In some forms, it is the belief that some people can bestow a curse on victims by the malevolent gaze of their magical eye. The most common form, however, attributes the cause to envy, with the envious person casting the evil eye doing so unintentionally. Also the effects on victims vary. Some cultures report afflictions with bad luck; others believe the evil eye may cause disease, wasting, or even death. In most cultures, the primary victims are thought to be babies and young children, because they are so often praised and commented upon by strangers or by childless women. The late UC Berkeley professor of folklore Alan Dundes has explored the beliefs of many cultures and found a commonality—that the evil caused by the gaze is specifically connected to symptoms of drying, desiccation, withering, and dehydration, that its cure is related to moistness, and that the immunity from the evil eye that fish have in some cultures is related to the fact that they are always wet.[5] His essay "Wet and Dry: The Evil Eye" is a standard text on the subject.
In many beliefs, a person—otherwise not malefic in any way—can harm adults, children, livestock or possessions, simply by looking at them with envy. The word "evil" is somewhat misleading in this context, because it suggests an intentional "curse" on the victim. A better understanding of the term "evil eye" can be gained from the old English word for casting the evil eye, namely "overlooking", implying that the gaze has remained focused on the coveted object, person, or animal for too long.
[edit]History
The amount of literary and archeological evidence attests to the belief in the evil eye in the eastern Mediterranean for millennia starting withHesiod, Callimachus, Plato, Diodorus Siculus, Theocritus, Plutarch, Heliodorus, Pliny the Elder, and Aulus Gellius. In Peter Walcot's Envy and the Greeks (1978) he referenced more than one hundred of these authors' works related to the evil eye. Studying these written sources in order to write on the evil eye only gives a fragmented view of the subject whether it presents a folkloric, theological, classical, or anthropological approach to the evil eye. While these different approaches tend to reference similar sources each presents a different yet similar usage of the evil eye, that the fear of the evil eye is based on the belief that certain people have eyes whose glance has the power to injure or even kill and that it can be intentional or unintentional.
[edit]The classical evil eye
Belief in the evil eye during antiquity is based on the evidence in ancient sources like Aristophanes, Athenaeus, Plutarch, and Heliodorus. There are also speculations that claimSocrates possessed the evil eye and that his disciples and admirers were fascinated by Socrates' insistently glaring eyes. His followers were called Blepedaimones, which translates into "demon look," not because they were possessors and transmitters of the evil eye, but because they were suspected of being under the hypnotic and dangerous spell of Socrates.
In the Greco-Roman period a scientific explanation of the evil eye was common. Plutarch's scientific explanation stated that the eyes were the chief, if not sole, source of the deadly rays that were supposed to spring up like poisoned darts from the inner recesses of a person possessing the evil eye (Quaest.Conv. 5.7.2-3=Mor.80F-81f). Plutarch treated the phenomenon of the evil eye as something seemingly inexplicable that is a source of wonder and cause of incredulity.
The belief in the evil eye during antiquity varied from different regions and periods. The evil eye was not feared with equal intensity in every corner of the Roman Empire. There were places in which people felt more conscious of the danger of the evil eye. In the Roman days not only were individuals considered to possess the power of the evil eye but whole tribes, especially those of Pontus and Scythia, were believed to be transmitters of the evil eye.
The spreading in the belief of the evil eye towards the east is believed to have been propagated by the Empire of Alexander the Great, which spread this and other Greek ideas across his empire.[citation needed]
[edit]Distribution of the belief
Belief in the evil eye is strongest in the Middle East, East and West Africa, Central America, South Asia, Central Asia, and Europe, especially the Mediterranean region; it has also spread to other areas, including northern Europe, particularly in the Celtic regions, and theAmericas, where it was brought by European colonists and Middle Eastern immigrants.
Belief in the evil eye is found in Islamic doctrine, based upon the statement of Prophet Muhammad, "The influence of an evil eye is a fact..." [Sahih Muslim, Book 26, Number 5427].[6] Authentic practices of warding off the evil eye are also commonly practiced by Muslims: rather than directly expressing appreciation of, for example, a child's beauty, it is customary to say Masha'Allah, that is, "God has willed it," or invoking God's blessings upon the object or person that is being admired.[7] Aside from beliefs based upon authentic Islamic texts, a number of unsubstantiated beliefs about the evil eye are found in folk religion, typically revolving around the use of amulets or talismans as a means of protection.
Although the concept of cursing by staring or gazing is largely absent in East Asian and Southeast Asian societies, the Usog curse of thePhilippines is an exception.
Ashkenazi Jews in Europe and the Americas[who?] routinely exclaim Keyn aynhoreh! (also spelled Kein ayin hara!), meaning "No evil eye!" in Yiddish, to ward off a jinx after something or someone has been rashly praised or good news has been spoken aloud.
In the Aegean Region and other areas where light-colored eyes are relatively rare, people with green eyes are thought to bestow the curse, intentionally or unintentionally.[8] This belief may have arisen because people from cultures not used to the evil eye, such as Northern Europe, are likely to transgress local customs against staring or praising the beauty of children. Thus, in Greece and Turkey amulets against the evil eye take the form of blue eyes, and in the painting by John Phillip, below, we witness the culture-clash experienced by a woman who suspects that the artist's gaze implies that he is looking at her with the evil eye.
Among those who do not take the evil eye literally, either by reason of the culture in which they were raised or because they simply do not believe in such things, the phrase, "to give someone the evil eye" usually means simply to glare at the person in anger or disgust.
[edit]Protective talismans and cures
Attempts to ward off the curse of the evil eye has resulted in a number of talismans in many cultures. As a class, they are called "apotropaic" (Greek for "prophylactic" or "protective," literally: "turns away") talismans, meaning that they turn away or turn back harm.
Disks or balls, consisting of concentric blue and white circles (usually, from inside to outside, dark blue, light blue, white, dark blue) representing an evil eye are common apotropaic talismans in the Middle East, found on the prows of Mediterranean boats and elsewhere; in some forms of the folklore, the staring eyes are supposed to bend the malicious gaze back to the sorcerer.
Known as nazar (Turkish: nazar boncuğu or nazarlık), this talisman is most frequently seen in Turkey, found in or on houses and vehicles or worn as beads.
A blue eye can also be found on some forms of the hamsa hand, an apotropaic hand-shaped talisman against the evil eye found in the Middle East. The word hamsa, also spelled khamsa and hamesh, means "five" referring to the fingers of the hand. In Jewish culture, the hamsa is called the Hand of Miriam; in some Muslim populated cultures, the Hand of Fatima. However, it is considered a superstition to practicing or religious Muslims that any symbol or object protects against the evil eye. In Islam, only God can protect against the evil eye.
[edit]Armenia
Armenians in Armenia and the Armenian Diaspora, in addition to wearing or displaying an evil eye charm, may protect themselves from a perceived evil eye by pinching their buttock. Furthermore, it is believed that if an evil eye pendant cracks, it has deflected an evil eye from harming the bearer.
[edit]Assyrians
The Assyrians are also strong believers in the evil eye. They will usually wear a blue/turquoise bead around a necklace to be protected from the evil eye. Also, they might pinch the buttocks, comparable to Armenians. It is said that people with green or blue eyes are more prone to the evil eye effect. A simple and instant way of protection in European Christian countries is to make the sign of the cross with your hand and point two fingers, the index finger and the little finger, towards the supposed source of influence or supposed victim as described in the first chapter of Bram Stokers novel Dracula published in 1897:
When we started, the crowd round the inn door, which had by this time swelled to a considerable size, all made the sign of the cross and pointed two fingers towards me. With some difficulty, I got a fellow passenger to tell me what they meant. He would not answer at first, but on learning that I was English, he explained that it was a charm or guard against the evil eye.[9]
[edit]Bangladesh
In Bangladesh young children often have a large black dot drawn on one side of their foreheads in order to counter the evil eye. Young girls that are often praised for beauty get a dot drawn behind their earlobes with kohl so no one can see it. This keeps away the evil eye of men and other jealous people.
[edit]Brazil
In Brazil, the equivalent for the evil eye is called olho gordo or "mau olhado" (loosely translated as "fat eye"). It is said that, when a person compliments something that someone else has, the owner should be cautious about who the other person is. That means, if the compliment is sincere, there's no harm done; if it's not, then the other person intends that thing to be either theirs or gone. Usually, it is believed that a future damage to the thing complimented comes from the envious person who complimented it. For example, Aaron goes to Barney's house and remarks that the flower vase on the table is beautiful. Two days later, Barney's flowers are dead—that would be due to the evil eye (olho gordo or "mau olhado") Aaron gave it, because he wanted to have it or destroy it. Due to this, some people used to "hidde" newborns (specially the beautiful ones) from his neighbours for some days, to avoid the evil eye. Some people believe that planting peppers aroud or inside the house, or even using them as garment (like necklaces and earrings), can protect you from olho gordo.
[edit]Egypt
The Eye of Horus – Horus was an ancient Egyptian sky god in the form of a falcon. The right eye represents a peregrine falcon's eye and the markings around it, that includes the "teardrop" marking sometimes found below the eye. The right eye of Horus is said to ward off the evil eye in the ancient Egyptian culture. In modern Egypt, Islamic charms and amulets such as the hamsa are used.
[edit]Ethiopia
In Ethiopia, its believed that anyone could give you the evil eye. Women occasionally spit to the ground when ever they admire a loved one in order not to give them the evil eye. Buda (or bouda), in Ethiopian folk religion, is the power of the evil eye. Buda is generally believed to be a power held and wielded by those in a different social group, for example among the Beta Israel or metalworkers. Belief in the evil eye, or buda, is widespread in Ethiopia. The Beta Israel, or Ethiopian Jews, are often characterized as possessing buda. Other castes such as ironworkers are often labeled as bearing the buda. In fact, the word for manual worker, tabib, is also used to denote "one with the evil eye." The alleged evil power of the tabib is believed to be at a level similar to that of witches. Buda's alleged prevalence among outsiders correlates with the traditional belief that evil eye curses themselves are rooted in envy. As such, those allegedly possessing the power of buda might do so because of malevolent spirits. One study specifies that they are believed to be "empowered by evil spirit". Niall Finneran describes how "the idea of magical creation underpins the perception of artisans in Ethiopia and in the wider African context. In many cases these skills have been acquired originally from an elemental source of evil via the paternal lineage, rather like a Faustian pact." Ethiopian Christians will generally carry an amulet or talisman, known as a kitab, or will invoke God's name, to ward off the ill effects of buda. A debtera, who is either an unordained priest or educated layperson, will create these protective amulets or talismans.
[edit]Greece
The evil eye, known as μάτι (mati), "eye," as an apotropaic visual device, is known to have been a fixture in Greece dating back to at least the 6th century BC, when it commonly appeared on drinking vessels.[10] In Greece, the evil eye is cast away through the process of xematiasma (ξεμάτιασμα), whereby the "healer" silently recites a secret prayer passed over from an older relative of the opposite sex, usually a grandparent. Such prayers are revealed only under specific circumstances, for according to superstition those who reveal them indiscriminately lose their ability to cast off the evil eye. There are several regional versions of the prayer in question, a common one being: "Holy Virgin, Our Lady, if so and so is suffering of the evil eye release him/her of it" repeated three times. According to custom, if one is indeed afflicted with the evil eye, both victim and "healer" then start yawning profusely. The "healer" then performs the sign of the cross three times, and spits in the air three times.
Another "test" used to check if the evil eye was cast is that of the oil: under normal conditions, olive oil floats in water, as it is less dense than water. The test of the oil is performed by placing one drop of olive oil in a glass of water, typically holy water. If the drop floats, the test concludes there is no evil eye involved.
If the drop sinks, then it is asserted that the evil eye is cast indeed. An alternate form of the test is to place two drops of olive oil into a glass of water. If the drops remain separated, the test concludes there is no evil eye, but if they merge, there is. This is usually performed by an old lady, who is known for her healing, or a grandparent.
The Greek Fathers accepted the traditional belief in the evil eye but attributed it to the Devil and envy. In Greek theology the evil eye or vaskania (βασκανία) is considered harmful for the one whose envy inflicts it on others as well as for the sufferer. The Greek Church has an ancient prayer against vaskania from the Megan Hieron Synekdemon book of prayers (Μέγαν Ιερόν Συνέκδημον).
[edit]India
In India the evil eye, called drishtidosham (literally "sight curse") or nazar, is removed through Aarti. The actual removal involves different means as per the subject involved. In case of removing human evil eye, a traditional Hindu ritual of holy flame (on a plate) is carried out in which the plate is moved in a circular motion around the person's face so as to absorb the evil effects. Sometimes people will also be asked to spit into a handful of chilies kept in that plate, which are then thrown into fire. If there is a lot of smoke, you were being ridiculous and no one evil-eyed you. If there is no smoke (the burning throat, burning eyes kind of smoke), you were evil-eyed and now it's all clear. For vehicles too, this process is followed with limes or lemons being used instead of chilies. These lemons are crushed by the vehicle and a new lemon is hung with chilies in a bead to ward off any future evil eyes. These can also be seen at shops and private homes, usually hanging at the doorways. Many Indian shop keepers also burn a piece of newspaper and then wielding it in a circular motion before the already locked shutter or gate, before they finally leave for home. The use of kumkum on cheeks of newly-weds or babies is also a method of thwarting the "evil eye." Toddlers and young children are traditionally regarded as perfect and are likely to attract the evil eye. Often mothers apply a spot of kohl on their children's cheeks or on the forehead to make the child imperfect and ward off evil eyes. A black cord is sometimes tied around the hip of young children for the same purpose. Sometimes shells or other amulets are attached to the cord.
[edit]Afghanistan and neighboring regions
In Afghanistan, Iran, Iraq and Tajikistan, the seeds of Aspand (Peganum harmala, also called Esfand, Espand, Esphand, and Harmal) are burned on charcoal as incense,[11] where they explode with little popping noises, releasing a fragrant smoke that is wafted around the head of those afflicted by or exposed to the gaze of strangers. As this is done, an ancient Zoroastrian prayer is recited against Bla Band. This prayer is said by Muslims as well as by Zoroastrians in the region where Aspand is utilized against the evil eye. Some sources say that the popping of the seeds relates to the breaking of the curse or the popping of the evil eye itself (although this is not consistent with the idea that a particular person is casting the spell, since no one's eyes are expected to explode as a result of this ritual). In Iran at least, this ritual is sometimes performed in traditional restaurants, where customers are exposed to the eyes of strangers. Dried aspand capsules are also used for protection against the evil eye in parts of Turkey.
| Evil eye | |||
|---|---|---|---|
 | |||
| Modern 'new' dzi beads made from etched agate | |||
| Chinese | 天珠 | ||
| Hanyu Pinyin | tian1 zhu1 | ||
| Literal meaning | heaven pearls | ||
| |||
[edit]Islam
It is tradition among many Muslims, that if a compliment is to be made, you are always supposed to say "Masha'Allah" (ما شاء الله) ("What God wills") to ward off the evil eye. However, this is not the common view of Muslims as the Evil eye has no reference in the Qur'an. Also (لا قوة إلا بالله) ("There is no power other than God's"). It is a testimony from someone that he/she believes that either good or bad will only happen if God wants it to. Persian speakers in Afghanistan use the phrase "Nam-e Khoda" ("The name of God") occasionally in place of "Mashallah," as well as another phrase with a similar purpose: "Chashmi bad dur" ("May the evil eye be far") also used in Urdu. These phrases are found in Tajiki as well, but in a slightly different form. In addition to saying "Mashallah," there are duas (prayers or supplications) that are said to protect against the evil eye. In Islam, God is the only one who can protect against the evil eye. No object or symbol can.
Some people also believe that the eyes of people in photographs and pictures scare away the angels(Farishta) and attracts the Satan(shaytaan).[citation needed]
[edit]Judaism
The evil eye is mentioned several times in the classic Pirkei Avot, Ethics of Our Fathers. In Chapter II, five disciples of Rabbi Yochanan Ben Zakai give advice on how to follow the good path in life and avoid the bad. Rabbi Eliezer says an evil eye is worse than a bad friend, a bad neighbor, or an evil heart. Judaism believes that a "good eye" designates an attitude of good will and kindness towards others. Someone who has this attitude in life will rejoice when his fellow man prospers; he will wish everyone well. An "evil eye" denotes the opposite attitude. A man with "an evil eye" will not only feel no joy but experience actual distress when others prosper, and will rejoice when others suffer. A person of this character represents a great danger to our moral purity.[12] Many Jews avoid talking about valuable items they own, good luck that has come to them and, in particular, their children. If any of these are mentioned, the speaker and/or listener will say, 'bli ayin hara', or 'kanayna hara', meaning 'without an evil eye'.
[edit]Latin America
In Mexico and Central America, infants are considered at special risk for the evil eye (see mal de ojo, above) and are often given an amulet bracelet as protection, typically with an eye-like spot painted on the amulet. Another preventive measure is allowing admirers to touch the infant or child; in a similar manner, a person wearing an item of clothing that might induce envy may suggest to others that they touch it or some other way dispel envy.
One traditional cure in rural Mexico involves a curandero (folk healer) sweeping a raw chicken egg over the body of a victim to absorb the power of the person with the evil eye. The egg is later broken into a glass and examined (the shape of the yolk is thought to indicate whether the aggressor was a man or a woman). In the traditional Hispanic culture of the Southwestern United States and some parts of Mexico, an egg is passed over the patient and then broken into a bowl of water. This is then covered with a straw or palm cross and placed under the patient's head while he or she sleeps; alternatively, the egg may be passed over the patient in a cross-shaped pattern while saying the Lord's Prayer. The shape of the egg in the bowl is examined in the morning to assess success.[13]
In some parts of South America the act of Ojear which could be translated as to give someone the evil eye is an involuntary act. Someone may ojear babies, animals and inanimate objects just by staring and wanting them. This may produce illness, discomfort or possibly death on babies or animals and failures on inanimate objects like cars or houses. It's a common belief that since this is an involuntary act made by people with heavy look, the proper way of protection is by attaching a red ribbon to the animal, baby or object, in order to attract the gaze to the ribbon rather than to the object intended to be protected.[14]
[edit]Papua New Guinea and Irian Jaya
Amongst the Papua people of New Guinea Island, the evil eye is not called as such, but is referred to as sorcery. This can sometimes lead to atrocities against villagers or tribal warfare and raids. A shaman or medicine man is consulted if someone died, to find out if the cause of death was sorcery ( the evil eye). Other means, such as looking at the intestines of slaughtered animals are also employed by lay people to determine if sorcery has been the cause of death or disease. If confirmed, the person responsible may be killed and in the pre-Christian era, they were sometimes killed and ritually eaten.
[edit]Rome
In ancient Rome, people believed that phallic charms and ornaments offered proof against the evil eye. Such a charm was called fascinum in Latin, from the verb fascinare (the origin of the English word "to fascinate"), "to cast a spell," such as that of the evil eye.
One such charm is the cornicello, which literally translates to "little horn." In modern Italian language, they are called Cornetti, with the same meaning. Sometimes referred to as the cornuto (horned) or the corno (horn), it is a long, gently twisted horn-shaped amulet. Cornicelli are usually carved out of red coral or made from gold or silver. The type of horn they are intended to copy is not a curled-over sheep horn or goat horn but rather like the twisted horn of an African eland or something similar.
Some theorists[who?] endorse the idea that the ribald suggestions made by sexual symbols would distract the witch from the mental effort needed to successfully bestow the curse. Others[who?] hold that since the effect of the eye was to dry up liquids, the drying of the phallus (resulting in male impotence) would be averted by seeking refuge in the moist female genitals. Among the Romans and their cultural descendants in the Mediterranean nations, those who were not fortified with phallic charms had to make use of sexual gestures to avoid the eye. Such gestures include a fist with the index and little finger extended and a fist with the thumb pressed between the index and middle fingers, representing the phallus within the vagina. In addition to the phallic talismans, statues of hands in these gestures, or covered with magical symbols, were carried by the Romans as talismans. In Latin America, carvings of the fist with the thumb pressed between the index and middle fingers continue to be carried as good luck charms.
[edit]Oral tradition in ancient Rome
According to Eugene Bahn and Margaret L. Bahn in their book A History of Oral Interpretation, "A very important function of spoken verse in ancient times was protection against the evil eye, and even in the present age there are countless jingles recited to prevent bad luck under certain circumstances." This originated as "devices for appeasing the jealousy of the spirits which hold sway over the destinies of mortals..."
[edit]Tibet and Himalayan regions
In Tibet and surrounding areas Dzi beads are valued as a protection against the evil eye as well as lucky charms, depending on the design and the number of eyes. Ancient Dzi beadsare amongst the most expensive beads known to man. Dzi stones may have made their first appearance between 2000 BC to 1000 BC, in ancient Tibet: a few hundred thousand were supposedly brought back by Tibetan soldiers from Bactria or ancient Tajikistan during a raid or later occupation. Fear of the evil eye was taken very seriously by these people, so whoever made the dzi created talismans with "eyes" on them as a "fight fire with fire" form of protection. Dzi were crafted by an unknown people using agate as the base stone and then decorated with lines and circles using unique ancient methods like darkening with plant sugars and heating as well as bleaching, and white line etching with ancient natron or other alkalines. Certain parts must have been left out by using either grease, clay, wax or similar—the actual ancient alchemic process can only be assumed. Two or tree types of dzi exist: those with etched lines and "eyes" and those with eyes formed naturally by the agates banding. Dzi are often barrel shaped, but can be coin shaped as in the case of natural agate Luk Mik.
[edit]Turkey
Main article: Evil eye in Turkish Culture
In Turkey, evil eye jewelry and other such trinkets are particularly common. The evil eye is also known as the Eye of Medusa (a mythical Greek gorgon). A nazar or evil eye stone (Turkish: nazar boncuğu) is an amulet that protects against the evil eye. Colorful beads, bracelets, necklaces, anklets, and all manner of decoration may be adorned by this particularly popular symbol, and it is common to see it on almost anything, from babies, horses, doors to cars, sidewalks, cell phones, and even airplanes.
The idea of using the "nazar bead" is that it will attract the evil eye (nazar) before it can damage the thing or the person that it is directed to, absorbing the damaging power of voluntary/involuntary "evil look". Therefore the nazar bead is always out in the open, not a secret talisman.
[edit]United States
In 1946, the American magician Henri Gamache published a text called Terrors of the Evil Eye Exposed! (later reprinted as Protection against Evil), which offers directions to defend oneself against the evil eye. Gamache's work brought evil eye beliefs to the attention of African American voodoo practitioners in the Southern United States.
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